English
Hara Na Hum! All the pure contents of the vessel are absorbed into the palace. It is absorbed into the retinue. The retinue is gradually absorbed into the main deity, father and mother. The mother is absorbed into the father. It is absorbed into the wisdom being. It is absorbed into the samadhi being. It is absorbed into Hum. Hum dissolves upwards into Nada, and remains in a state of non-conceptual, spontaneously accomplished, sky-like state. Hum Hum Hum Vajra Citta Om! With this, arise as the deity of the session break. Recognize the three aspects of appearance, sound, and awareness as the nature of deity, mantra, and dharmata. Putting on armor to protect the body is: Visualize the syllable Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) at the crown of your head, Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) at your throat, and Hum at your heart. Vajra Kawa Chi Raksha Hum! With this, the body is dressed in the manner of a vajra armor, and the three doors are considered inseparable from the three vajras. All without exception are body, speech, and mind. Body, speech, and mind pervade all. Recite this and generate pride. The mandala ritual is performed for several consecutive days, and the previous days are the same. On the last night, Be Ga Trama Yam! With this, raise the wheel of wisdom into the sky. Make offerings of gratitude and apologies. Om! You accomplish all the purposes of sentient beings. At the end of etc. Jnana Mandala Vajra Muh! With this, request them to depart. Perform the method of collecting the samaya mandala as before. At that time or the next morning, with the pride of the deity, recite Akaro, and with the hand holding the vajra, first collect the names of the deities and place them slightly on the head. Then, starting from the empowered one, gradually wipe up to the position of the main deity, and also give a little to others. Put the remaining ones in a good container and throw them into the river with offerings and great respect. The remaining vase water and so on should also benefit others. Fifth, the dedication and auspicious words are: Lama, Yidam, and deity assembly, please consider. Today, with the virtue accomplished through diligence, and the virtues accumulated and existing in the three times, gather them all and dedicate them to the great unsurpassed Bodhi. From now until reaching the essence of Bodhi, may I have a noble lineage, clear intelligence, no pride, great compassion, and respect for the Lama. May I always abide in the glorious Vajrayana. May I be matured by empowerment and possess the vows of samaya. May I complete the practice of the two stages of the path, and attain the state of Vidyadhara without difficulty.
Chinese
愿成就二种悉地轻易获得！ 一切显现圆满于幻化网之轮。 所有名声皆为不可言说之咒音。 心之动摇为自证无为。 愿大乐无离显现！ 愿未舍弃之衰损分别垢染清净于本位！ 以外内秘密无别之证悟圆满。 于任运自解脱之普贤广阔界中， 愿拔济恶趣，轮回涅槃平等！ 于大明点中，身与刹土圆满。 于大誓言中，断除取舍之相。 于广阔遍布中，解脱希忧之结。 于大圆满中，愿法身显现！ 三传承之加持融入于心。 幻化网之秘密道圆满于心。 以四种事业任运成就， 愿度脱无边无际之众生！ 寂怒化身之轮作授记， 空行诸母如子般守护， 护法守卫遣除一切障碍后， 愿心中一切所愿皆成就！ 愿胜者之教法兴盛广大， 愿持教者们之所有意愿皆成就。 愿无余众生之一切违缘皆寂灭， 愿一切圆满如意成就！ 如是，其他还有吉祥语和欢庆等各种盛大的仪轨，都应按照秘密总体的规程来了解。 此仪轨有依托于续部和窍诀的不同传统，分为三种以自身仪轨为主，以及一种与其他坛城结合。即：第一，扰乱喧嚣；第二，转移处所；第三，摄集部族；第四，与其他结合。 第一种是：将大象狂暴的分别念完全倾泻而出，以无垢忏悔续部的意义，由上师所作之窍诀事业清单等来阐释。 第二种是：按照忏悔续部中所说寂怒品类的顺序来修持。 第三种是：依靠百字明王胜乐王续部，如其他地方所说。 第四种是：用幻化寂怒或者正等寂怒等仪轨来补充，这些也以亲近修持四支来束缚，以七种论题来确定等。
English
May the two kinds of siddhis be easily attained! May all appearances be perfected in the wheel of the magical net! May all sounds be the inexpressible sound of mantra! May the movements of the mind be self-aware and uncompounded! May great bliss manifest without separation! May the impairments, breakages, conceptual obscurations be purified in their own place without being abandoned! May it be filled with the realization of the indivisibility of outer, inner, and secret! In the vast expanse of Kuntuzangpo, where whatever arises is self-liberated, May the sufferings of the lower realms be emptied, and samsara and nirvana become equal! In the great thigle, may the body and realms be perfected! In the great samaya, may the signs of acceptance and rejection be purified! In the great pervasiveness, may the knots of hope and fear be loosened! In the great perfection, may the Dharmakaya be manifest! May the blessings of the three lineages enter the heart! May the secret path of the magical net be perfected in the mind! By the spontaneous accomplishment of the four activities, May limitless beings be liberated! The wheel of peaceful and wrathful emanations gives prophecies, The dakinis protect like children, The Dharma protectors and guardians remove all obstacles, May all wishes in the heart be fulfilled! May the Victorious One's teachings flourish and spread, May all the intentions of the upholders of the teachings be accomplished! May all adverse conditions of all beings without exception be pacified, May all perfections be attained as desired! Thus, other extensive rituals such as auspicious words and celebrations should be understood according to the general procedures of secrecy. This ritual has several different traditions based on the tantras and instructions, divided into three based on one's own tradition and one combined with other mandalas. Namely: First, disturbing the crowd; second, transferring the place; third, gathering the clans; fourth, combining with others. The first is: completely pouring out the conceptualization of a rampaging elephant, explaining the meaning of the stainless confession tantra itself with the instruction work list etc. made by the guru. The second is: practicing according to the order of how the peaceful and wrathful categories are taught in the confession tantra. The third is: relying on the hundred-syllable Vajrasattva empowerment king tantra, as explained elsewhere. The fourth is: supplementing with the illusory peaceful and wrathful or the perfectly peaceful and wrathful etc. tantras, these are also bound by the four limbs of approach and accomplishment, and determined by the seven topics etc.
Chinese
虽然据说有不同的流派，但似乎都归结为一个要点。虽然授权和加持的传承也持续不断，但这里所列出的内容都具有卓越的奇特性，因为它们符合所依赖的续部中直接揭示的意义，并且没有冲突。阐明这一点的，有导师所著的三十六诀窍中的第二十四个诀窍等，以及许多藏汉古籍的可靠来源都清楚地阐述了这一点。这是从莲花戒和娘氏家族传承下来的，没有衰败的教言。祖尔父子、格朗和雍敦钦波等被认为是可靠的持明者，他们修持的主要内容也是这个。由于传承的多种差异，授权的加持之流也汇集得更多。仪轨的安排也清晰明了，没有混淆词义，并且易于实践等，这些都是它的特点。然而，旧的仪轨文本非常简略且不清楚，中间时期出现的学者们的著作似乎也混合了不同流派的一些内容。有些过于繁琐，收集了大量的文字，遮蔽了核心意义，因此我认为对末法时代的众生没有太大的益处。因此，这里所列出的内容，其所依赖的来源是可靠的，意义完整且凝聚，对于那些应该补充的内容，也按照仪轨一致的方式，根据已有的意义进行了补充，使其成为清晰易读的文本。总的来说，这本身就像是与三种瑜伽相关的普遍秘密仪轨，但特别存在于无上瑜伽的范畴内。也将解释一些关于意义和实践的附注。那落东珠瑜伽总沐浴的，清净仪轨的修法无与伦比，能将所有众生从恐怖的轮回之海中，度到解脱胜妙的净土，唯有此法。对于想要超越轮回之海，想要成就愿望和获得解脱的人来说，没有其他方法。因此，清净的...
English
Although it is said that there are different schools, they seem to converge on one essential point. Although the lineage of empowerment and blessings continues uninterrupted, what is listed here is particularly wonderful and extraordinary, because it accords with the meaning directly revealed in the tantras on which it relies, and there is no conflict. This is clarified by the twenty-fourth of the thirty-six key instructions composed by the master, and by many reliable sources in old Tibetan and Chinese texts. This is the direct teaching of secret mantra of the Buddha, the unbroken lineage from Vimalamitra and Nyak clan. The main practice of Zur fathers and sons, Glen, Yungton Chenpo, and other great mantra holders who are considered reliable, was also this. Due to the many differences in the lineage, the stream of blessings from the unbroken empowerment also converges more. The arrangement of the ritual is also clear and distinct, without confusing words and meanings, and it is easy to practice, etc., these are its characteristics. However, the old ritual texts are very brief and unclear, and the works of scholars who appeared in the intermediate period seem to have mixed some content from different schools. Some are too verbose and collect a lot of text, obscuring the core meaning, so I don't think it is of great benefit to beings in the degenerate age. Therefore, what is listed here relies on reliable sources, the meaning is complete and cohesive, and for those that should be supplemented, they have been supplemented according to the existing meaning in a way that is consistent with the ritual, making it a clear and easy-to-read text. In general, this itself is like a general secret ritual related to all three yogas, but it is particularly situated within the category of Anuttarayoga. Some annotations on the meaning and practice will also be explained. The peerless method of accomplishment of the pure ritual of Narag Dongtruk Yoga general bathing, is the only one that can deliver all beings from the terrifying ocean of samsara to the supreme pure land of liberation. For those who want to cross the ocean of samsara, who want to accomplish their wishes and obtain liberation, there is no other method. Therefore, the pure...
Chinese
趋入善道的。 对于此等方法务必勤勉。 具备经续意义、口诀和实修的次第。 仅是略说，以此所获之善。 愿一切众生从有寂的边际中解脱。 为了获得圆满正觉的果位而回向。 此名为《那落空行瑜伽总沐浴大仪轨·普度轮回》，是应策列法王图多南嘉和多康果觉瓦戒勤喜饶沃热等诸多具信者前后再三劝请，由持明者不变金刚于自身四十九岁时在邬金敏珠林寺的静处所著，书写者为堪钦译师达玛师利。 上一页 那落空行的仪轨·普度轮回。达玛师利。 下一页
English
Of entering the path of virtue. It is essential to always strive for these methods. A sequence possessing the meaning of tantras, oral instructions, and practical application. Whatever merit is obtained from just a brief explanation, May all beings be liberated from the confines of existence and peace. May it be dedicated to attaining the state of perfect Buddhahood. This is the "Great General Bathing Ritual of Naraka Dongtruk Yoga, Liberating All of Samsara." It was written at the age of forty-nine by the Vidyadhara Ngurmey Dorje at the virtuous place of Ogyen Mindroling Monastery, upon the repeated requests of Tsele Choje Thutop Namgyal and Dokham Gojo-wa Domtson Sherab Ozer, and many other faithful individuals. The scribe was Khenchen Lotsawa Dharmashri. previous The Naraka Dongtruk Ritual, Liberating All of Samsara. Dharmashri. next